The Imitation of Christ

By Thomas a Kempis

Uniform Title:     Imitatio Christi. English
Note:     Translation of Imitatio Christi

The Imitation of Christ (Latin: De Imitatione Christi) by Thomas à Kempis is a Christian devotional book. It was first composed in Latin ca. 1418–1427. It is a handbook for spiritual life arising from the Devotio Moderna movement, of which Kempis was a member.

The Imitation is perhaps the most widely read Christian devotional work next to the Bible, and is regarded as a devotional and religious classic. Its popularity was immediate, and it was printed 745 times before 1650. Apart from the Bible, no book had been translated into more languages than the Imitation of Christ at the time.

The text is divided into four books, which provide detailed spiritual instructions: "Helpful Counsels of the Spiritual Life", "Directives for the Interior Life", "On Interior Consolation" and "On the Blessed Sacrament".

The approach taken in the Imitation is characterized by its emphasis on the interior life and withdrawal from the world, as opposed to an active imitation of Christ by other friars. The book places a high level of emphasis on the devotion to the Eucharist as key element of spiritual life.

The ideal of the imitation of Christ has been an important element of Christian theology, ethics and spirituality. References to this concept and its practice are found in the earliest Christian documents, such as the Pauline Epistles.

The Imitation of Christ is regarded as the most important devotional work in Catholic Christianity and is the most widely read devotional work next to the Bible. Apart from the Bible no book has been translated into more languages than the Imitation of Christ.

The book was admired by the following individuals: Saint Thomas More, Chancellor of England and renowned humanist who was executed by King Henry VIII of England; Saint Ignatius of Loyola, founder of the Society of Jesus; and twentieth century American Catholic author and monk, Thomas Merton. It also has been admired by many others, both Catholic and Protestant. The Jesuits give it an official place among their "exercises". Kempis' Imitatio Christi was in close parentage with Ignatius of Loyola of the Devotio moderna movement, and also it was affirmed and practiced by St. Francis de Sales, profoundly influencing his Introduction to the Devout Life.


 

• Language: English
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• Release date: Sep 7, 2019
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Thomas a Kempis

Thomas à Kempis, (1380 – 1471) was a late medieval German-Dutch monk who wrote The Imitation of Christ, one of the most popular and best known books on devotion. Born in Kempen to a blacksmith father and schoolteacher mother, Thomas attended a Latin school in the Netherlands from the age of 12 to 19. While there he became a member of the spiritual movement Modern Devotion, founded by Geert Groote. In 1406, he entered the monastery of Mount St Agnes in 1406, where he copied the bible four times, wrote four booklets and instructed novices. Thomas More called “The Imitation Of Christ” one of three books everybody ought to own.

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The Imitation of Christ

by Thomas a Kempis

February, 1999 [Etext #1653]

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THE IMITATION OF CHRIST

by Thomas a Kempis

Translated by Rev. William Benham

INTRODUCTORY NOTE

The treatise Of the Imitation of Christ appears to have been originally written in Latin early in the fifteenth century. Its exact date and its authorship are still a matter of debate. Manuscripts of the Latin version survive in considerable numbers all over Western Europe, and they, with the vast list of translations and of printed editions, testify to its almost unparalleled popularity. One scribe attributes it to St. Bernard of Clairvaux; but the fact that it contains a quotation from St. Francis of Assisi, who was born thirty years after the death of St. Bernard, disposes of this theory. In England there exist many manuscripts of the first three books, called Musica Ecclesiastica, frequently ascribed to the English mystic Walter Hilton. But Hilton seems to have died in 1395, and there is no evidence of the existence of the work before 1400. Many manuscripts scattered throughout Europe ascribe the book to Jean le Charlier de Gerson, the great Chancellor of the University of Paris, who was a leading figure in the Church in the earlier part of the fifteenth century. The most probable author, however, especially when the internal evidence is considered, is Thomas Haemmerlein, known also as Thomas a Kempis, from his native town of Kempen, near the Rhine, about forty miles north of Cologne. Haemmerlein, who was born in 1379 or 1380, was a member of the order of the Brothers of Common Life, and spent the last seventy years of his life at Mount St. Agnes, a monastery of Augustinian canons in the diocese of Utrecht. Here he died on July 26, 1471, after an uneventful life spent in copying manuscripts, reading, and composing, and in the peaceful routine of monastic piety.

With the exception of the Bible, no Christian writing has had so wide a vogue or so sustained a popularity as this. And yet, in one sense, it is hardly an original work at all. Its structure it owes largely to the writings of the medieval mystics, and its ideas and phrases are a mosaic from the Bible and the Fathers of the early Church. But these elements are interwoven with such delicate skill and a religious feeling at once so ardent and so sound, that it promises to remain, what it has been for five hundred years, the supreme call and guide to spiritual aspiration.

THE IMITATION OF CHRIST

THE FIRST BOOK

ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE

CHAPTER I

Of the imitation of Christ, and of contempt of the world and all its vanities

He that followeth me shall not walk in darkness,(1) saith the Lord. These are the words of Christ; and they teach us how far we must imitate His life and character, if we seek true illumination, and deliverance from all blindness of heart. Let it be our most earnest study, therefore, to dwell upon the life of Jesus Christ.

2. His teaching surpasseth all teaching of holy men, and such as have His Spirit find therein the hidden manna.(2) But there are many who, though they frequently hear the Gospel, yet feel but little longing after it, because they have not the mind of Christ. He, therefore, that will fully and with true wisdom understand the words of Christ, let him strive to conform his whole life to that mind of Christ.

3. What doth it profit thee to enter into deep discussion concerning the Holy Trinity, if thou lack humility, and be thus displeasing to the Trinity? For verily it is not deep words that make a man holy and upright; it is a good life which maketh a man dear to God. I had rather feel contrition than be skilful in the definition thereof. If thou knewest the whole Bible, and the sayings of all the philosophers, what should all this profit thee without the love and grace of God? Vanity of vanities, all is vanity, save to love God, and Him only to serve. That is the highest wisdom, to cast the world behind us, and to reach forward to the heavenly kingdom.

4. It is vanity then to seek after, and to trust in, the riches that shall perish. It is vanity, too, to covet honours, and to lift up ourselves on high. It is vanity to follow the desires of the flesh and be led by them, for this shall bring misery at the last. It is vanity to desire a long life, and to have little care for a good life. It is vanity to take thought only for the life which now is, and not to look forward to the things which shall be hereafter. It is vanity to love that which quickly passeth away, and not to hasten where eternal joy abideth.

5. Be ofttimes mindful of the saying,(3) The eye is not satisfied with seeing, nor the ear with hearing. Strive, therefore, to turn away thy heart from the love of the things that are seen, and to set it upon the things that are not seen. For they who follow after their own fleshly lusts, defile the conscience, and destroy the grace of God.

(1) John viii. 12. (2) Revelations ii. 17. (3) Ecclesiastes i. 8.

CHAPTER II

Of thinking humbly of oneself

There is naturally in every man a desire to know, but what profiteth knowledge without the fear of God? Better of a surety is a lowly peasant who serveth God, than a proud philosopher who watcheth the stars and neglecteth the knowledge of himself. He who knoweth himself well is vile in his own sight; neither regardeth he the praises of men. If I knew all the things that are in the world, and were not in charity, what should it help me before God, who is to judge me according to my deeds?

2. Rest from inordinate desire of knowledge, for therein is found much distraction and deceit. Those who have knowledge desire to appear learned, and to be called wise. Many things there are to know which profiteth little or nothing to the soul. And foolish out of measure is he who attendeth upon other things rather than those which serve to his soul's health. Many words satisfy not the soul, but a good life refresheth the mind, and a pure conscience giveth great confidence towards God.

3. The greater and more complete thy knowledge, the more severely shalt thou be judged, unless thou hast lived holily. Therefore be not lifted up by any skill or knowledge that thou hast; but rather fear concerning the knowledge which is given to thee. If it seemeth to thee that thou knowest many things, and understandest them well, know also that there are many more things which thou knowest not. Be not high-minded, but rather confess thine ignorance. Why desirest thou to lift thyself above another, when there are found many more learned and more skilled in the Scripture than thou? If thou wilt know and learn anything with profit, love to be thyself unknown and to be counted for nothing.

4. That is the highest and most profitable lesson, when a man truly knoweth and judgeth lowly of himself. To account nothing of one's self, and to think always kindly and highly of others, this is great and perfect wisdom. Even shouldest thou see thy neighbor sin openly or grievously, yet thou oughtest not to reckon thyself better than he, for thou knowest not how long thou shalt keep thine integrity. All of us are weak and frail; hold thou no man more frail than thyself.

CHAPTER III

Of the knowledge of truth

Happy is the man whom Truth by itself doth teach, not by figures and transient words, but as it is in itself.(1) Our own judgment and feelings often deceive us, and we discern but little of the truth. What doth it profit to argue about hidden and dark things, concerning which we shall not be even reproved in the judgment, because we knew them not? Oh, grievous folly, to neglect the things which are profitable and necessary, and to give our minds to things which are curious and hurtful! Having eyes, we see not.

2. And what have we to do with talk about genus and species! He to whom the Eternal Word speaketh is free from multiplied questionings. From this One Word are all things, and all things speak of Him; and this is the Beginning which also speaketh unto us.(2) No man without Him understandeth or rightly judgeth. The man to whom all things are one, who bringeth all things to one, who seeth all things in one, he is able to remain steadfast of spirit, and at rest